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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 234 )
Cf. Dhammap., vv. 207-208 + (Sukhavagga,
vv. 11-12):— .
Balasangatacāri hi digham addlıāna socati, Dukkho bālehi saivāso amitten'era sabbada, Dhiro ca sukhasam vaso' ñatinam va samāgamo. (Tasmä hi :) Dhiran ca paññañ ca bahussutañ ca dhorayhasilam
vatavantam ariyam Tar tādisa on sappurisaṁ sumedham bhajetha
nakkhattapathan ra candimā. Cf. Udänav., ch. XIX. ("Happiness"), vv. 28-25:
" 'Tis as great suffering to be in the company of fools as in
that of enemies ; he who associates with fools will repent
him of it for a long time.' ""Tis happiness to see a virtuous man; to see one who has
heard much is happiness; to see Arahats who are delivered from existence is happiness."
Notes. There is, in the verses, nothing to comment upon, as
they express, though in a somewhat different form, the very idea of v. 14. The first line of v. 16 is connected in the Fäli text with the counterpart of v. 15, a procedure which is hardly justifiable. The Prakrit text and the Udānavarga have rightly linked it with v. 16.
Verse 15.--Soyişu=Pali sociisu, an aorist form which is used, as M. Senart points out, in the sense of the present teose. Note that the verb is plural, though the nominative is singular (cf. aha dhira, v. 8 a' ove). Savrasi=Păli sabhaso, a form which is interpreted by M. Senart as due to Māgadbism. Nevertheless, he says that the reading might have been savradhi, in which case it would be= Pāli sahbadhi.
Verse 16.-Dhorekasila=Pāli dhorayhasilam. K stands for y. Cadrimu occurs with a n which may tempt one to regard the word as an accusative form. But the sense is against such an interpretation. We do not veuture to correct it to cailrima (for candri rī), becange the very form caurima occurs again in I. B. 7 (p. 27) as nom. sing. All that we can say is that carlimu is perhaps due to a false analogy with suriu, with which it goes band in hand in common speech.
i Max Moller corrects the re:uling to sukho ca thirasatrāso.
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